Page 224 - Complete Works of Dr. KCV Volume 1

The Buddhistic approach, in a way, seems to have only emphasised the need to seek the spiritual attainment of the Vedic rsis or the Brahmanas. The goal was only the parama-purusartha, liberation or moksa, rather than an understanding of Reality as such, not even of oneself, except in so far as one is a creature of misery and bondage. Similarly the Jaina approach, while recognizing the multiple nature of Reality, emphasised the psychological need to dissipate or dissolve the karma-matter, or throw it out of oneself, in order to become a free one. They did not aim at the metaphysical knowledge of Reality - their concern was more practical, in the one direction of attainment of liberation or moksa.
The Vedic Vision embraced all reality, and while recognizing the supreme validity and emphasis of moksa over other things, it also discerned that Reality has to be known in all its aspects, integrally, in its transcendent nature as well as in its immanent nature and form. Real freedom would entail the recognition of both the worlds or spheres of Being as the field of freedom. To have attained a partial, though by no means primary, Vision of the Beyond, is in itself a great excellence. However, the necessity to attain that Beyond which can explain and sustain the here and all is no less an imperative of consciousness.
Therefore, no new darsana other than the Vedic Vision seems to be called for. The Vedic Vision, however well preserved by the many expositions of great acaryas, yet unfolds no unified Vision (Samanvaya), though with some effort and grace we might arrive at a harmonisation of the several visions. At the present juncture, this is being done by intellectual giants through an awakened and independent reason. A more disciplined and dedicated reason which does not yearn at revolutionary interpretations is perhaps more the need rather than the skeptical and casuistical reason enthroned today as the novum organum. Therefore, there is an attempt to hold that the goal is to arrive at that very instrument of vision which the Vedic rsis possessed, that divine eye (divyacaksus) which will reveal the eternal reality in all its glory and fullness. The question would yet arise whether, after all, the rsis did possess that Vision; and to this question divergent answers are given by evolutionists and perfectionists or eternalists. The decision here again cannot be by speculative reasoning but by a decisive approach to the Vision itself - a Vision that is dependent upon